258 ISLETA, NEW MEXICO [eth. ann. 47 



monial house, are Dominga Benabides or Kepap (mother, spread out), 

 aged 30; and Rufina Abeita or Koawa (spruce), aged 22. The latter 

 was vowed in sickness. 



Possibly these mafornin represent the girl who originally brought 

 up from wimda to the town chief his mother and sacrosanct 

 paraphernalia.^' 



2. KUMPA AND KABEW'iRIDE 



They serve as assistants to the town chief; but as they conduct a 

 distinctive ceremony and are possessed of distinctive ritual it seems 

 proper to classify them independently. Besides, kumpa has a war- 

 like character, and he is sometimes referred to as kumpa wilawe or 

 war chief. Kumpa is associated with the horned serpent, ikaina, 

 from whom he gets his power and who is "his father" (inkabere), 

 and bringing in the serpent constitutes kumpa' sceremony. (See 

 pp. 301-302.) In kumpa's distinctive paraphernalia, a bandoleer bag 

 called auti'wehimai in which his power is contained,"^ there is a powder 

 which he applies to his eyes with his inde.x finger, making him clair- 

 voyant (as the medicine men become with their crystal), and making 

 him act like a snake, turning and twdsting and hissing. Scales from 

 ikaina are in this bag. 



Kumpa takes a prominent part in racing ritual (see pp. 325, 

 329), also in witch finding (see p. 431), both functions significant 

 of his warrior character. Besides, kumpa can handle a snake of any 

 kind and, sprinkling the snake with pollen, make him withdraw from 

 the town. 



In his prayers kumpa talks "corners way," instead of naming the 

 cardinal directions he names the points between: northeast (he'uhe- 

 bai), northwest (he'uhenai), southwest (hekuhenai), southeast (heku- 

 hebai).""' For the fifth direction, up, down, and middle (kyenai 

 pienai) he says middle, down and up (pieuai naiky^e). He mentions 

 the sunset before the sunrise. Also he refers to a kiva (tula) as hkon, 

 and instead of saying karnide for horse, the usual word, he says pakimu 

 hqshan pe'de, (mist, breathe out, made). And he refers in his 

 prayers to what the other chiefs do not refer to — snow, hail, frost, 

 north wind, south wind, and the scalps. Some people hke to go to 

 hear his talk, it is so different. 



Kumpa's personal names are Tupsi (tup, whistle) and Turashan, 

 sunrise. Also Paewere, road, red, digging."^ His Mexican name is 



•' See pp. 367-368 and 331. 



" And from which, our informant suggested, the term kumpa is derived— kbn, pod. p^, rubbing (? weav- 

 ing) strands of cotton together. 



•< This we recognize as Hopi usage. 



« Perhaps both the names road maker and sunrise are in reference to the tale in which the prototype of 

 kumpa made a road for the sun with his kick stick. See pp. 368-372. 



